Who was Ibn Hajar al Haytami

He is Ahmad ibn Muhammad ibn Ali ibn Hajr al Haytami, al Ashari, The Soofi, The Shafiee faqeeh of 9th Century, born in 909 h died in 974 h.

He is praised as well as rejected by the scholars of Sunnah due to his aqaaid and slanders against Ibn Taymiyyah.

He said in Al-Fatawa al-Hadithya 156-157:
ابن تيمية عبد خذله الله وأضله وأعماه وأصمه وأذله ، وبذلك صرح الأئمة الذين بينوا فساد أحواله وكذب أقواله ۔۔۔
IbnTamiyah is a person who has been made infamous, blind, deaf and contemptible and the very fact has also been endorsed by the Imams who have mentioned his being a Fasid and a lair.
[Al-Fatawa al-Hadithya by Ibn Hajar al-Haythami, pages 156-157] Due to these slanders The scholars of Ahlus sunnah bashed Al Haytami, for example:

a) Mahmud Shukri Alusi on Ibn Hajar Haytami

Sayyed Mahmud Shukri al Alusi baghdadi said regarding him:
فإن غالب كتب ابن حجر مشحونة بالكذب، والافتراء، وقول الزور، والآراء التي لم تستند إلى كتاب ولا سنة صحيحة، والدعوة إلى غير الله، ونحو ذلك من البدع والضلالات
Many of the books written Ibn hajar are filled with lies, Slanders, .. False opinions which are against the Book and authentic Sunnah, call towards other then Allah, Innovations.. [Ghayat al Imani fe Radd al Nabhani 2/313]Ibn Hajar Haytami on Mawlid]

b) Mulla Ali al Qari correcting the mistakes of Ibn Hajar Haytami.

Mulla Ali al Qari said:
قصة رحلة بلال ثم رجوعه إلى المدينة بعد رؤيته عليه الصلاة والسلام في المنام وأذانه بها وارتجاج المدينة لاأاصل لها وهي بينة الوضع وكأن ابن حجر المكي ما اطلع عليه وذكرها في كتابه الموضوع للزيارة
The story of traveling of Bilal towards Madinah after he saw Prophet peace be upon him in dream. And saying Adhaan.. There is no base of this story and it is clear fabrication. Ibn Hajar Makki was not informed on it as He mentioned this athar in his book on Ziyarah. [Al Modhuaat al Sughraa by Mulla Ali Qari]

c) Mulla Ali al Qari defending Ibn Taymiyah against the slanders of Ibn Hajr al Haytami.

When Ibn Hajar al-Haytami criticized the two Shaykhs of Islam, Ibn Taymiyah and his student Ibn al-Qayyim, a great deal and accused them of describing Allaah in physical terms, likening Him to His creation, and other abhorrent beliefs. Mulla ‘Ali Qaari (may Allaah have mercy on him), who said, after quoting Ibn Hajar’s accusations against them and his criticism of their ‘aqeedah:
أقول صانهما الله – أي : ابن القيم وشيخه ابن تيمية – عن هذه السمة الشنيعة ، والنسبة الفظيعة ، ومن طالع ” شرح منازل السائرين ” لنديم الباري الشيخ عبد الله الأنصاري قدس الله سره الجلي ، وهو شيخ الإسلام عند الصوفية : تبيَّن له أنهما كانا من أهل السنة والجماعة ، بل ومن أولياء هذه الأمة ، ومما ذكر في الشرح المذكور ما نصه على وفق المسطور
” وهذا الكلام من شيخ الإسلام يبين مرتبته من السنَّة ، ومقداره في العلم ، وأنه بريء مما رماه أعداؤه الجهمية من التشبيه والتمثيل ، على عادتهم في رمي أهل الحديث والسنَّة بذلك ، كرمي الرافضة لهم بأنهم نواصب ، والناصبة بأنهم روافض ، والمعتزلة بأنهم نوابت حشوية ، وذلك ميراث من أعداء رسول الله صلى الله عليه وسلم في رميه ، ورمي أصحابه بأنهم صبأة ، قد ابتدعوا ديناً محدثاً ، وهذا ميراث لأهل الحديث والسنة من نبيهم بتلقيب أهل الباطل لهم بالألقاب المذمومة
وقدس الله روح الشافعي حيث يقول وقد نسب إلى الرفض
إن كان رفضا حب آل محمد *** فليشهد الثقلان أني رافضي
ورضي الله عن شيخنا أبي العباس بن تيمية حيث يقول
إن كان نصباً حب آل محمد *** فليشهد الثقلان أني ناصبي
وعفا الله عن الثالث – وهو ابن القيم – حيث يقول :
فإن كان تجسيماً ثبوت صفاته *** وتنزيهها عن كل تأويل مفتر
فإني بحمد الله ربي مجسم *** هلموا شهوداً واملئوا كل محضرِ

I say: Allaah protected them – i.e., Ibn al-Qayyim and his Shaykh Ibn Taymiyah – from this abhorrent accusation. The one who studies Sharh Manaazil al-Saa’ireen by Nadeem al-Baari al-Shaykh ‘Abd-Allaah al-Ansaari, who is the Shaykh of Islam according to the Sufis, will clearly see that they were among Ahl al-Sunnah wa’l-Jamaa’ah and are indeed among the awliya’ (close friends of Allaah) of this ummah. Among what he said in the book mentioned was the following:

“These words of Shaykh al-Islam highlight his position as a prominent scholar of Ahl al-Sunnah, and his status among scholars, and it demonstrates that he is innocent of what his Jahami enemies accused him of, that he likened Allaah to His creation, as they usually accused the scholars of hadeeth and Sunnah, just as the Raafidis accuse them of being Naasibis, and the Naasibis accuse them of being Raafidis,, and the Mu’tazilah accuse them of being anthropomorphists. That is a legacy of the enemies of the Messenger of Allaah (peace and blessings of Allaah be upon him) who accused him and his companions of having invented a new religion. And this is a legacy of the scholars of hadeeth and Sunnah from their Prophet, that the people of falsehood give them offensive labels.

May Allaah sanctify the soul of al-Shaafa’i, who said when he was accused of being a Raafidi:
If being a Raafidi means loving the family of Muhammad, then let the two races (of mankind and jinn) bear witness that I am a Raafidi.

May Allaah be pleased with our Shaykh Abu’l-‘Abbaas ibn Taymiyah when he said:
If being a Naasibi means loving the family of Muhammad, then let the two races (of mankind and jinn) bear witness that I am a Naasibi.

May Allaah forgive the third – Ibn al-Qayyim – when he said:
If being an anthropomorphist means affirming the divine attributes and regarding them as being above the interpretation of a liar, Then praise be to Allaah, I am an anthropomorphist; bring your witnesses.” [Mirqaah al-Mafaateeh by al-Mulla ‘Ali Qaari (8/146, 147), Islamqa].

But still the scholars of Ahlus sunnah have given him a justice i.e. they praised his works as well, like:

a) Shaykh Abd Allaah bin Muhammad bin Abd al-Wahhaab, said in al-Durar al-Saniyyah (1/236):

ونحن كذلك : لا نقول بكفر من صحت ديانته، وشهر صلاحه، وعلم ورعه وزهده، وحسنت سيرته، وبلغ من نصحه الأمة ، ببذل نفسه لتدريس العلوم النافعة والتأليف فيها، وإن كان مخطئاً في هذه المسألة أو غيرها، كابن حجر الهيتمي، فإنا نعرف كلامه في الدر المنظم، ولا ننكر سمة علمه، ولهذا نعتني بكتبه، كشرح الأربعين، والزواجر وغيرها ؛ ونعتمد على نقله إذا نقل لأنه من جملة علماء المسلمين .
And we likewise, we do not not speak of the kufr of one whose religiosity is sound, whose rectitude, knowledge, piety, and abstinence has become well-known, whose conduct was good and [who] from his [intent of giving] advice reached the Ummah with self-sacrifice, to teach beneficial sciences, and authoring of (works) regarding them, even if he erred in this particular matter or others, such as Ibn Hajar Al-Haythami. For we acknowledge his words in al-Dur al-Munadhdham, and we do not reject the sign of his knowledge, and for that reason we tend to his books, such as Sharh al-Arba’een, al-Zawaajir and others, and we also depend upon his citation (transmission from others) when he cites because he is from the generality of the Scholars of the Muslims. [Translation taken from wahhabis . com] b) ash-Shawkani said:

وَكَانَ زاهداً متقللاً على طَريقَة السلف أمراً بِالْمَعْرُوفِ ناهياً عَن الْمُنكر وَاسْتمرّ على ذَلِك حَتَّى مَاتَ في سنة 973 ثَلَاث وَسبعين وَتِسْعمِائَة
[ البدر الطالع بمحاسن من بعد القرن السابع 1/109]

c) Mulla Ali al Qari said:
شيخنا العالم العلامة والبحر الفهامة شيخ الإسلام ومفتي الأنام صاحب التصانيف الكثيرة والتآليف الشهيرة مولانا وسيدنا الشيخ شهاب الدين بن حجر المكي
Our teacher, The scholar, The Allama.. Shaykh al Islam, Our Mawla and Leader, The shaykh Shihab al Din bin Hajr al Makki. [Mirqaat 1/65]

d) Mahmud Shukri al Alusi also praised his book in defence of Muawiyah ra by saying.
وقد ألف العلامة ابن حجر المكي كتابا جليلا في مناقبه (تطهير الجنان واللسان عن الخطور والتفوه بثلب معاوية بن أبي سفيان مع المدح الجلي وإثبات الحق العلي لمولانا أمير المؤمنين علي)
Allama Ibn Hajar Makki wrote a beautiful book in the virtues. (Tahteer al Janan wal Lisan an al Khatur wal Tafuh be Thalab Muawiyah bin Abi Sufiyan, Ma al Madah al Jalli wa Ithbaat al Haq al Ali al Molana Imeer ul Momineen Ali” [العذاب على من سب الأصحاب page 425]

Let us quote Ibn Hajr al Haytami from his al Fatawa al Hadithiya itself that actually extreme sufis are innovators.

a) Ibn Hajr al Haytami on Mawlid un Nabi celebrations.

He said:
الموالد والأذكار التى تفعل عندنا أكثرها مشتمل على خير كصدقة وذكر وصلاة وسلام على رسول الله صلى الله عليه وسلم ومدحه ، وعلى شرّبل شرور . ولو لم يكن فيها إلا رؤية النساء للرجال الأجانب لكفى . وبعضها ليس فيه شر لكنه قليل نادر ولا شك أن القسم الأول ممنوع للقاعدة المشهورة: إن درء المفاسد مقدم على جلب المصالح فمن علم وقوع شئ من الشر فيما يفعله من ذلك فهو عاص آثم .
وبفرض أنه عمل فى ذلك خيراً فربما خيرُه لا يساوى شره ، ألا ترى أن الشارع صلى الله عليه وسلم اكتفى من الخير بما تيسر ، وفطَم عن جميع أنواع الشر حيث قال : فإذا أمرتكم بالشئ فخذوا به ما استطعتم ، وإذا نهيتكم عن شئ فاجتنبوه
( والقسم ) الثانى سنة تشمله الأحاديث الواردة فى الأذكار المخصوصة والعامة ، كقوله صلى الله عليه وسلم : لا يقعد قوم يذكرون الله تعالى إلا حفّتهم الملائكة وغشيتهم الرحمةُ ونزلتْ عليهم السكينة وذكرهم الله فيمن عنده . رواه مسلم
The gatherings of Mawlid and Adhkaar which take place during our time, many of them confined to good deeds like Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised and evils are women seeing at stranger men. Although there are some Mawlid gatherings where there are no wrong things but they are few.There is no doubt in it that first type is prohibited, because it is the famous rule of Islamic law that “It is better to leave the losses rather than earning benefits”. So the one who knows that there is even a single thing in mawlid which is against Islamic law, and still he participates in it then he is disobiediant to Allah and a sinner. And even if we assume that he did some praiseworthy works in the mawlid still it does not compensate that (wrong thing) in mawlid. Don’t you see regarding good and voluntary things Prophet peace be upon him ordered to do only which we can afford , but against that He (peace be upon him) ordered to keep away from all kinds of bad things. So we know that even if the evil is less it is not allowed to practice and against that one can do according to his power good voluntary things. And the second type of gathering is sunnah which comes under those ahadith which are regarding adhkaar
Allah’s Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah narrated by Muslim [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202]

Comment: He was not talking about those mawlid celebrations where people stand in respect of Prophet peace be uponn him and think that he is present. He only talked about those gatherings where people remember Allah and these gatherings are very few according to him even in his time, He would surely bash brailwis if he comes today. There is a special fatwa of Ibn Hajar Makki in very same Fatawa Hadithiyyah page 60 where he declared standing in the Mawlid as an Innovation and criticised so called scholars who order their awaam to stand.

He said regarding standing in mawlid
ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص
And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don’t know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]

Comment: So even according to Ibn Hajar makki so called scholars like Tahir ul qadri and Ilyas Qadri are innovators.

b) Ibn Hajar Haytami on Making domes over the graves of pious.

Ibn Hajar Haytami said:
بقوله المنقول المعتمد كما جزم به النووي في شرح المهذب حرمة البناء في المقبرة المسبلة فإن بني فيها هدم ولا فرق في ذلك بين قبور الصالحين والعلماء وغيرهم
The saying which is approved as Nawawi affirmed in Sharah al Madhab the sanctity of construction in Maqbarah.. so demolish the construction and there is no difference in the graves of Righteous, Scholars and other. [Fatawa al Faqeeh al Kubra 3/141]

Ibn Hajar al Haytami said:
فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناءها عليها . والقول بالكراهة محمول على غير ذلك ، إذ لا يظن بالعلماء تجويز فعل تواتر عن النبي صلى الله عليه وسلم لعن فاعله ، ويجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار؛ لأنها أسست على معصية الرسول صلى الله عليه وسلم؛ لأنه نهى عن ذلك ، وأمر صلى الله عليه وسلم بهدم القبور المشرفة ، وتجب إزالة كل قنديل وسراج على القبر ولا يصح وقفه ونذره
The causes of big sins and Shirk are Praying near them, Making Mosque over them or making structures over them. The saying of disliking is for other thing. Because we can not think that the scholars allow a thing which is cursed by Prophet peace be upon him in tawatur. It is wajib to demolish them and demolish the domes over the graves because they are more worst than Masjid al Dharaar. Because they are based on disobedience of Prophet peace be upon him as He (peace be upon him) forbade it and He peace be upon him ordered to demolish the high graves. Likewise it is Wajib to remove every qandeel and Lamp over the grave. It is not correct to waqf and make vow over the grave [alZawajir an Iqtaraaf al Kabaair 1/120-121]

In his Fatawa v. 2, p. 25,Ibn Hajar said,
ووجب على ولاة الأمر هدم الأبنية التي في المقابر المسبلة
“Demolishing the structures which are in the public graveyards is obligatory on the wulat al-amr [those in charge, the government].”

Ibn Hajar Haytami said
وقد أفتى جمع بهدم كل ما بقرافة مصر من الأبنية حتى قبة إمامنا الشافعي رضي الله عنه التي بناها بغض الملوك وينبغي أن لكل أحد هدم ذلك ما لم يخش منه مفسدة فيتعين الرفع للإمام أخذا من كلام ابن الرفعة في الصلح
Scholars have given fatwa to demolish all the buildings in Qarafa egypt, even the dome of Imam Shafiee Aleh Rahma that was made by the king. Everyone should demolish these (domes) if there is no fear of corruption, otherwise It is the work of Imam (the one who is in authority). I have taken this from al-Sulah which is the book of Ibn Raf`a [Sharah al-Minhaaj Kitab al Janaiz page 198]

c) Ibn Hajar al Haytami also wrote a refutation of a Shadhili Sufi the Maaliki.

He wrote كف الرعاع عن محرمات اللهو والسماع which was response toفرح الأسماع برخص السماع by Muhammad bin Ahmad al Tanusi al Maaliki the Shaadhili, Sufi, famously known as Abul Muwahib.

d) Ibn Hajar writing on Tawheed.

He rahimahullah said:

 ولا تسأل غيره؛ فإن خزائن الجود بيده، وأزِمَّتها إليه؛ إذ لا قادر ولا معطي ولا متفضِّل غيره، فهو أحق أن يقصد، سيما وقد قسم الرزق وقدَّره لكل أحدٍ بحسب ما أراده له، لا يتقدَّم ولا يتأخَّر، ولا يزيد ولا ينقص، بحسب علمه القديم الأزلي وإن كان قد يقع في ذلك تبديل في اللوح المحفوظ بحسب تعليق على شرط، ومن ثَمَّ كان للسؤال فائدة؛ لاحتمال أن يكون إعطاءُ المسؤول معلقًا على سؤاله.

فمع النظر لذلك لا فائدة في سؤال الخلق مع التعويل عليهم؛ فإن قلوبهم كلها بيد اللَّه سبحانه وتعالى يصرفها على حسب إرادته، فوجب ألَّا يعتمد في أمرٍ من الأمور إلا عليه سبحانه وتعالى؛ فإنه المعطي المانع، لا مانع لما أعطى، ولا معطي لما منع، له الخلق والأمر، وبيد قدرته النفع والضر، وهو على كل شيءٍ قدير، فبقدر ما يميل القلب إلى مخلوقٍ يبعد عن مولاه؛ لضعف يقينه، ووقوعه في هُوَّة الغفلة عن حقائق الأمور التي تيقظ لها أصحاب التوكل واليقين، فأعرضوا عمَّا سواه، وأنزلوا جميع حوائجهم بباب كرمه وجوده؛ لأنه المتكفل لكل متوكلٍ بما يحبه ويتمناه؛ كما قال عز قائلًا: {وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ} مع علمهم بما طلبه اللَّه تعالى من عباده من سؤاله، والرغبة فيما عنده، مع تبشيرهم بالإجابة في قوله تعالى: {ادْعُونِي أَسْتَجِبْ لَكُمْ}، ومع ثنائه على مَنْ دعاه بغاية الذِّلة والخضوع والخشوع بقوله: {إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ}

(وإذا استعنت) أي: طلبت الإعانة على أمرٍ من أمور الدنيا والآخرة (فاستعن باللَّه) لما علمت أنه القادر على كل شيء، وغيره عاجزٌ عن كل شيء، حتى عن جلب مصالح نفسه، ودفع مضارِّها، والاستعانةُ إنما تكون بقادرٍ على الإعانة، وأما من هو كَلٌّ على مولاه، لا قدرة له على إنفاذ ما يهواه لنفسه فضلًا عن غيره. . فكيف يُؤهَّل للاستعانة به، أو يستمسك بسببه؟! قال سبحانه وتعالى: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}

Other than Allah Do not ask anyone else, for the treasures of generosity are in His hands, and He alone has control over them. There is no one else who has the power, ability, or favor to give except Him. He is the one who deserves to be sought, especially since He has divided and ordained provisions for each person according to His will. It neither advances nor delays, increases nor decreases, based on His eternal and predestined knowledge…

Considering this, there is no benefit in seeking the creation’s help while relying on them. Their hearts are entirely in the hands of Allah, and He directs them according to His will. Therefore, one should not rely on anyone except Him, as He is the Giver and Withholder. There is no withholder for what He gives, nor a giver for what He withholds. He has full control over creation and affairs, and in His hands lie benefit and harm. He is capable of all things… Therefore, turn away from everything else and present all your needs at the door of His generosity and existence, for He is the caretaker of every reliant person, giving them what they love and desire. As Allah, the Almighty, says: ‘And whoever relies upon Allah – then He is sufficient for him.’

It is important to note that the believers are aware of what Allah, the Almighty, has asked of them in terms of seeking His help and desiring what He possesses. They are assured of His response, as He says: ‘Call upon Me; I will respond to you…

When seeking assistance in any matter, whether in worldly affairs or the hereafter, seek help from Allah, for He is the All-Powerful who is capable of all things. Others are incapable of even bringing benefits to themselves or averting harm. Seeking assistance should only be done from one who is capable of providing assistance. As for one who is entirely dependent on his Lord, having no power to fulfill his own desires, how can he be qualified to seek assistance or rely on anyone else? Allah, the Almighty, says: ‘You alone we worship, and You alone we ask for help.'”

[Sharh Arbaeen 1/371-372]

He said:

ونعوذ باللَّه من اعتقاد نفعٍ أو ضرٍّ في غيره تعالى؛ فإن ذلك هو عين الشرك الأصغر بل الأكبر كما لا يخفى.

Naudhubillah to believe that others beside Allah can benefit or harm, this is ayn shirk al Asghar rather Shirk al Akbar as it is not hidden. [Sharh Arbaeen 1/374]

Above quotes and others like them are the reason that Ahlus sunnah praised him as well. al-Haytami refers to istigatha as being a form of tawassul. Otherwise as per him if someone believes Auliyah, Prophets and Shuhada can harm or benefit,  it is shirk al Akbar according to him.

The Scholars who refuted Ibn Hajar al Haytami due to his slanders against Ibn Taymiyah.

1. “Nu’man al-Alusi al Hanafi”, the son of “Shihab ud din Mahmud al Alusi” The author of “Ruh al M`ani” wrote a response to Ibn Hajr al Haytami the sufi the staunch enemy of Ibn Taymiyah.

The scholars of four Madahib praised this book and its author.

  1. The descendant of Umar ibn al Khattab, Ahmad Izzat Bashah al Farooqi al Umari al Hanafi wrote a taqreez on “Jala al Aynayn” in which he said:

فرأيت الصواب ما قد حكاه … نص هذا الكتاب من غير مين

I saw truth in what the author mentioned in the book, The text of this book have no problems.

Then he said:

أشعري المقام علماً وحكماً … سلفي الطراز في الاثنين

علوي نجاره من قريش … هاشمي الآباء والجدين

He is on the level of (Abul Hasan) Ash`ari in knowledge and wisdom, His way was the way of salaf. He was Alwi (the descendant of Ali ra) and his asl is quraish, his forefathers are Hashami. [Ghayat al Amani 2/63-64]

Then Shukri al Alusi mentioned the biography of Ahmad Izzat Basha, and said:

وكان عليه الرحمة حنفيّ المذهب، سلفيَّ العقيدة،

He May Allah have mercy on him was Hanafi in madhab and Salafi in aqeedah. [Ghatay al Amani 2/67]

 

  1. Ahmad Bak Shavi al Shafiee also wrote Taqreez on the book “Jala al Aynayn”, in which he said:

قد جلا من غياهب الشك عيناً … بجلاء العينين للأذهان

Due to the book “Jala al Aynayn” He Cleared the doubts. [Ghayat al Amani 2/68]

Then Shukri al Alusi mentioned Ahmad Bak Shavi’s biography and said:

وكان رحمه الله تعالى شافعي المذهب، لا يميل إلى غير مذهبه ولا يذهب، غير أنه لا يستحسن رأي الغلاة من الشافعية، وكان يختار كإمامه الآراء السلفية، والله يتولى الصالحين.

He May Allah have mercy on him was Shafiee in madhab, he was not inclined towards other madahib, He was not like extreme Shafiees (like an-Nabhani etc), He agreed with the opinions of his Salafi Imam (ash-Shafiee). [Ghayat al Amani 2/71]

 

  1. The Mufti of Basrah Abdul Hameed Bak Shavi also wrote taqreez on the book, in which he said:

أبا ثابت يهنيك أنك ثابت … على الحق إذ زلت عن الحق أرجل

Abu Thabit, congratulations, you were on the path of truth at that time when the legs were shivering. [Ghayat al Amani 2/71]

 

after quoting his biography, Shukri al Alusi said:

وقد بقي أفاضل كثيرون ممن قرظ “جلاء العينين” وأثنى عليه بما هو مطبوع مع الكتاب وبما ورد بعد الطبع، ولو استقصينا جميع ذلك مع تراجم المقرظين لاحتمل أن يكون سفراً كبيراً، وما ذكرناه كاف في المقصود، وهو إبطال قول النبهاني المخذول في شأن كتاب “جلاء العينين” وتبين أنه كذب وافترى فيما ذكره في كتابه.

There are many scholars who wrote taqreez on “Jala al aynayn” and praised the book which are published with the book and there are others which are not yet published, If we try to mention all of these praises along with the biographies of their writers, then a big volume is needed. What I have mentioned is enough which rejects the sayings of an-Nabhani against the importance of the book “Jala al Aynayn”. [Ghayat al Amani 2/76]

2. al Safarini (d 1188 h) refuted Ibn Hajar by saying:
قلت : ورأيت بعض من أعمى الله بصيرته , وأفسد سريرته , وتشدق وصال , ولقلق في مقالته وقال هذا على اعتقاده , وأخذ في الحط على شيخ الإسلام وتلميذه , وزعم أنه نصر الحق في انتقاده , وهو مع ذلك هوى في مهاوي هواه , وله ولهما موقف بين يدي الله , وحينئذ تنكشف الستور , ويظهر المستور . وأما أنا فلا أخوض في حق من سلف , وإن كانت مقالته أقرب إلى الضلال والتلف , لأن الناقد بصير . ولله عاقبة الأمور ) كتابه: غذاء الألباب في شرح منظومة الآداب ص 247

3. Mulla Ali al Qari who was his student refuted him in Mirqaat al Mafateeh as already translated in other articles of our website.

4. The Ashari, The Sufi Ibraheem al Korani refuted his slanders, that has also been translated.

5. Moreover, even hater of Ibn Taymiyah al Munawi the sufi also refuted his stance. Again, this is also translated in a separate article.